Shraman Bhagvana Mahavira Part 1

SR No.: 008001
Original Sutra Author: N/A
Author: Ratnaprabhvijay, D P Thaker
Publisher: Parimal Publication
Publication Year: 1989
Total Pages: 650
Language: English, Sanskrit
Classification: Book_English, Biography, History, & Religion
File Size: 15 MB

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The doctrine in which Buddhism and Jainism resemble each other, to the point of confusion is that of Karma and the Metempshychies (or the changes of existences ?) This analogy however, will not permit us to draw any conclusion in favour of or against the one or the other. On this point, both had a common model-Brábmaņism. They could not afford to refuse it without risking too great an alienation from the Hindu Thought-To act, to suffer, to die, to be re-born and to reach to the Final Emancipation-this was as we know, the usual mode of philosophical speculation at the time
However, to be freed from the Karman, the means are various; and here too Jainism and Buridhism though quite agreed as to the goal to attain, follow different ways to arrive there, The moral precepts inculcated by the Buddhists, are ten, the last six of which are of a secondary nature and concern points of detail. The first four, on the other hand, form the essence of Buddhist Ethics. Not to kill, not to lie, not to steal, and to remain chaste. These were imposed upon the Brāhmaṇa anchorites and it is from these last that the Jaina and Buddhist Monks have borrowed them. But for the Jains there is a fifth precept viz To renounce evertbing. This last is not found in the Buddhist Ethics and it gives the Jaina system that character of severity
A-dharma is a fine Matter or Non-soul, which is a force opposite to Dharma; i e. a force through which everything in the universe stops. Had this element been absent from nature, all things would have been in perpetual motion. Thus these substances may be readily described, but it is very difficult to translate them into proper words on account of there being no proper terminology. However they may be, though roughly and insufficiently translated by words like “Substratum of motion " and " substratum of rest” respectively.
It may be noted, to the credit of Dr. Jacobi that he has now seen his this mistake as appears from the correspondence and lectures during his recent stay in India-August September 1914.